Why do the prophecies about Jesus matter?

December 6, 2024

Why do the prophecies about Jesus matter?

Numbers 24:17; Jeremiah 33:14-16; 2 Samuel 7:4-17

Kendall Guillot

Big Book Idea

God with us.

I see him, but not now;
I behold him, but not near:
a star shall come out of Jacob,
and a scepter shall rise out of Israel;
it shall crush the forehead of Moab
and break down all the sons of Sheth.

17 I see him, but not now;
    I behold him, but not near:
a star shall come out of Jacob,
    and a scepter shall rise out of Israel;
it shall crush the forehead^{1

24:17
Hebrew corners [of the head]} of Moab
    and break down all the sons of Sheth.

Footnotes

[1] 24:17 Hebrew corners [of the head]

Introduction to Numbers

Timeline

Author and Date

Moses is the source and primary author of the book of Numbers, which is the fourth volume in the Pentateuch. Its English name comes from the censuses in chs. 1–4 and 26.

Numbers tells of Israel’s journey from Mount Sinai to the borders of the Promised Land, summarizing some 40 years of the nation’s history. With Israel having been freed from slavery in Egypt and then receiving the law (Exodus and Leviticus), the book of Numbers begins with the people’s final preparations to leave Sinai. It then records their triumphal setting out, before a series of events in which the people grumbled about the difficulty of the journey and the impossibility of conquering Canaan. This response leads God to delay their entry to Canaan by 40 years. The closing chapters of the book tell how the people at last set out again and reach the banks of the Jordan, ready to cross into the land promised to their forefathers.

Theme and Purpose

The theme of Numbers is the gradual fulfillment of the promises to Abraham that his descendants would be the people of God and would occupy the land of Canaan. The book shows the reality of God’s presence with Israel in the pillar of cloud and fire over the tabernacle. It also shows how Israel’s unbelief delays the entry into Canaan and costs many lives. Nevertheless, by the end of the book, Israel is ready to enter the land.

Key Themes

There were four elements to God’s promise to Abraham in Genesis 12:1–3, and they all play a role in Numbers:

The land. Numbers describes Israel’s journey toward the Promised Land.
Descendants. Abraham had been promised that his descendants would be as many as the stars of heaven (Gen. 15:5). Jacob’s family consisted of just 70 persons when he entered Egypt (Gen. 46:27). Now they had increased immensely. The first census (Num. 1:1–46) showed that the fighting men numbered 603,550. That did not include women and children. Surveying their camp from a hilltop, Balaam declared, “Who can count the dust of Jacob or number the fourth part of Israel?” (23:10). Balaam went on to predict that Israel would become a powerful kingdom in its own right: “a star shall come out of Jacob, and a scepter shall rise out of Israel” (24:17).
Covenant relationship with God. The essence of the covenant was, “You shall be my people, and I will be your God.” The Lord’s presence with Israel is constantly highlighted throughout the book of Numbers.
Blessing to the nations. This is the aspect of the promises to Abraham that is least apparent in Numbers. To a greater or lesser degree, the nations that Israel encounters are all hostile. Nevertheless Balaam recalls the phrasing of Genesis 12:3 when he says, “Blessed are those who bless you, and cursed are those who curse you” (Num. 24:9). Nations who treat Israel generously by blessing her will themselves be blessed.

Outline

Numbers consists of three major blocks of material describing the events and laws associated with three centers where Israel encamped for a significant time. These centers are Sinai (chs. 1–10), Kadesh (chs. 13–19), and the plains of Moab (chs. 22–36). They are linked by two short travelogues recording what occurred as Israel journeyed from one camp to the next.

Israel Prepares to Enter the Land (1:1–10:10)
Marching from Sinai to Kadesh (10:11–12:16)
Forty Years near Kadesh (13:1–19:22)
Marching from Kadesh to the Plains of Moab (20:1–21:35)
Israel in the Plains of Moab (22:1–36:13)

Journeys in the Wilderness

c. 1446 B.C.

The book of Numbers details the Israelites’ experience in the wilderness as they journeyed from Mount Sinai to Canaan. As with the exodus, it is difficult to establish the exact route that the Israelites took, but it is generally believed that they headed east from Mount Sinai until they reached the Red Sea, where they turned northward to the top of the gulf and on to Kadesh-barnea.

The Global Message of Numbers

Numbers in Redemptive History

The modern title of the book of Numbers is probably one reason that the church often neglects this important part of Scripture. The title, together with a first reading of its early chapters, may mislead the reader into believing that the book is primarily a detailed census of the population of Israel. The original Hebrew title of the book, however, is “In the Wilderness,” and this accurately describes the essence of the book. The original purpose of Numbers was to warn the second generation of Israel not to lapse into the rebellion and unbelief of their first-generation parents, lest they also perish in judgment in the wilderness between Egypt and the Promised Land. Yet its deeper purpose was to encourage them that the Lord was with them, and that he intended to fulfill his promise to their father Abraham to give his descendants the land and through them to bless the nations.

Numbers thus has something to say to Christians all around the globe today, for this book advances the history of redemption for all peoples—the story of salvation that began in Eden, was given as a solemn promise in Genesis 12:1–3, and which we see finally accomplished in Revelation 21–22.

Conquest of the Promised Land

In Numbers, Moses seeks to encourage the second generation of Israelites to advance to the Promised Land by faith and begin the war to take possession of it. This will be a holy war. The Israelite camp houses a holy army, for the Lord dwells at the center of the camp and has ordered its military configuration and census. The camp itself is arranged in three concentric circles (or squares), from greater to lesser holiness. The holy tabernacle sits at the center. The Levites, encamped immediately around the tabernacle, provide a protective space between it and the rest of the camp. The twelve tribes surround them as the outermost ring. As Israel prepares to set off from Mount Sinai toward Canaan, the tabernacle becomes the royal traveling tent of a King on the march to retake what is rightfully his. The camp is a holy army preparing for war to take the Promised Land by conquest.

Tested in the Wilderness

Israel’s wilderness wandering can be seen as an “already–not yet” stage in redemptive history. Israel had already experienced God’s salvation in their exodus deliverance from Egypt, but they had not yet obtained the Promised Land. The wilderness becomes the place of testing. When Israel first entered the wilderness, the Lord gave them manna from heaven, not merely to provide for their needs but also that “I may test them, whether they will walk in my law or not” (Ex. 16:4; compare 20:20). The wilderness was no easy stretch of land through which to journey. Hot and dry, it offered no shelter from the sweltering heat. Like much of the world today, the wilderness was barren, harsh, windswept, and inhospitable. Plants did not grow, and humans struggled to survive. God intended the wilderness to function as a test for his people, to reveal whether their faith was genuine or not. Those with genuine faith persevered with the Lord through the hardships and trials; those who did not trust the Lord fell away into apostasy and rebellion.

Universal Themes in Numbers

Abrahamic, messianic, and new creational themes are all seen in Balaam’s oracles (Numbers 23–24). Genesis 12:3 and 49:9 are echoed in Numbers 24:9. Israel is reaffirmed as the bearer of a messianic hope and the channel through which the Abrahamic promise will be realized and the nations of the world blessed. The messianic promise from Genesis 49:9 of an ultimate king of the nations from the line of Judah is picked up and expounded (Num. 23:21, 24; 24:7, 9, 17–19). This king will bear Israel’s vocation upon his shoulders and will fulfill the Abrahamic promise. Through him the world will be blessed and the curses of Genesis 3 will be overcome (see “The Global Message of Genesis”; compare Ps. 72:17). He will rule over the world as the king of Israel, depicted in a vision as an Eden-paradise-kingdom (Num. 24:3–7). All these hopes are finally fulfilled in Jesus

The Global Message of Numbers for Today

Murmuring rather than trusting. Grumbling plagues the global church today as it always has. Complaining when circumstances are difficult, when leaders appear ineffective, or when resources are scarce may seem like the normal and even right thing to do. The book of Numbers warns, however, that grumbling is taken by the Creator-King as treason. Whenever Israel murmured, God’s anger was roused and he broke out in judgment against them (Num. 11:1–3, 33–34; 12:10–16; 14:20–23, 27–38; 16:20–35, 46–50; 20:12; 21:6–9). The Lord had set out to test Israel, but Israel tested him instead—ten times (14:22). For their stubborn rebellion, the first generation’s bodies were strewn across the desert, and they never saw or entered the Promised Land.

The global church must recognize that grumbling, murmuring, and complaining all flow out of a lack of trust in the promises of its covenant Lord. By covenant, the Lord had become Israel’s God and had promised to provide for their needs and protect them. He had also sworn to bring them to the Promised Land, assuring them that it was “flowing with milk and honey”—far better than slavery in Egypt. The people, however, did not trust these promises. Their murmuring reflected the deeper issue of unbelieving hearts. Grumbling, complaining, and murmuring by the church is rebellion against Christ and reveals unbelief in the promises of God. Paul warns the church against such murmuring (Phil. 2:14–15).

Adversity in the wilderness. In 1 Corinthians 10:1–13, Paul refers to several events in Israel’s journey through the wilderness. He sees the church as being “in the wilderness,” on its way to a Promised Land, having been freed from slavery in an exodus deliverance (see 1 Cor. 5:7). God had tested his people Israel by the difficulties of the wilderness, in order to see if they would trust and obey him in the midst of adverse circumstances. Likewise, the span between the first and second comings of Christ can be seen as the church’s own wilderness journey. In his first coming, Christ delivered his people in the exodus deliverance of the cross; at his return, Christ will usher the church into the new creation, the true and final Promised Land. The wilderness march of Israel serves as a pattern of the church’s own wilderness march (1 Cor. 10:11).

Our march through this wilderness is not easy, nor does God intend it to be. It is a time of difficulty and suffering. It is a time of testing, to distinguish between those who profess faith in Christ and persevere in obedience to him (thus revealing genuine faith) and those who profess faith yet fall away in apostasy (revealing lack of true saving faith). Through difficult circumstances, the church must trust Christ as we march homeward. Christ has promised to every believer who overcomes the wilderness of this world the privilege “to eat of the tree of life, which is in the paradise of God” (Rev. 2:7). He has assured the church that he will bring her safely home to this Promised Land. This is indescribably better than any pleasures that the fallen world may offer (Heb. 11:24–26).

Numbers Fact #1: Where do the events in Numbers take place?

Fact: Where do the events in Numbers take place?

Where do the events in Numbers take place? Chapters 1–9 take place near Mount Sinai. In chs. 10–12 the people travel to Kadesh, where they will spend the next 40 years (chs. 13–19). Next they journey toward Canaan (chs. 20–21), and in the final chapters of Numbers (22–36) they camp in the plains of Moab, across the Jordan River from the Promised Land.

Numbers Fact #4: Symbols of holiness

Fact: Symbols of holiness

Symbols of holiness are found all throughout Numbers. The tabernacle objects that were farther from the presence of God in the Most Holy Place could be made of ordinary materials like bronze. Within the Most Holy Place, everything was overlaid with pure gold.

Journeys in the Wilderness

c. 1446 B.C.

Parallels between Exodus and Numbers

Ex. 18:1	Advice from Moses’ father-in-law	Advice from Moses’ father-in-law	Num. 10:29
Ex. 15:22	Three-day journey to Sinai	Three-day journey from Sinai	Num. 10:33
Ex. 15:22–26	Complaint about water	Unspecified complaint	Num. 11:1–3
Exodus 16	Manna and quail	Manna and quail	Num. 11:4–15, 31–35
Exodus 18	Leaders appointed to assist Moses	Leaders appointed to assist Moses	Num. 11:16–30
Ex. 15:20–21	Miriam’s song of praise	Miriam and Aaron rebel	Numbers 12
Ex. 17:8–16	Israel defeats Amalek	Israel defeated by Amalek	Num. 14:39–45
Ex. 17:1–7	Water from rock	Water from rock	Num. 20:1–13
Ex. 32:6	People sacrifice to other gods	People sacrifice to other gods	Num. 25:2
Ex. 32:27	Killing of apostates demanded	Killing of apostates demanded	Num. 25:5
Ex. 32:28–29	Levites’ status enhanced	Levites’ (Phinehas’s) status enhanced	Num. 25:6–13
Ex. 32:35	Plague on the people	Plague on the people	Num. 25:9

Study Notes

Num. 24:17 star . . . scepter. Symbols of kingship (see Gen. 49:10). Sons of Sheth. Probably nomads living in Canaan.

The LORD's Eternal Covenant with David

14 Behold, the days are coming, declares the LORD, when I will fulfill the promise I made to the house of Israel and the house of Judah. 15 In those days and at that time I will cause a righteous Branch to spring up for David, and he shall execute justice and righteousness in the land. 16 In those days Judah will be saved, and Jerusalem will dwell securely. And this is the name by which it will be called: ‘The LORD is our righteousness.’

Introduction to Jeremiah

Timeline

Author and Date

Jeremiah was called to be a prophet c. 627 B.C., when he was young (1:6). He served for more than 40 years (1:2–3). Jeremiah had a difficult life. His messages of repentance delivered at the temple were not well received (7:1–8:3; 26:1–11). His hometown plotted against him (11:18–23), and he endured much persecution (20:1–6; 37:11–38:13; 43:1–7). At God’s command, he never married (16:1–4). Although he preached God’s word faithfully, he apparently had only two converts: Baruch, his scribe (32:12; 36:1–4; 45:1–5); and Ebed-melech, an Ethiopian eunuch who served the king (38:7–13; 39:15–18). Though the book does not reveal the time or place of Jeremiah’s death, he probably died in Egypt, where he had been taken by his countrymen against his will after the fall of Jerusalem (43:1–7). He most likely did not live to see the devastation he mentions in chs. 46–51.

Purpose

Jeremiah and Baruch left a record of the difficult times in which they lived, God’s message for those times, and God’s message for the future of Israel and the nations.

Key Themes

God and humanity. God alone is a living God. God alone made the world. All other so-called gods are mere idols (10:1–16). This Creator God called Israel to a special relationship (chs. 2–6), gave her his holy word, and promised to bless her temple with his name and presence (7:1–8:3). God rules both the present and the future (1:4–16; 29:1–10), protects his chosen ones (1:17–19; 29:11–14; 39:15–18; 45:1–5), and saves those who turn to him (12:14–17). Because God is absolutely trustworthy and always keeps his promises, his grace triumphs over sin and judgment when people repent and turn to him.

The human heart is sick, and no one except God can cure it (17:9–10). The nations worship idols instead of their Creator (10:1–16). Israel, God’s covenant people, went after other gods (chs. 2–6), defiled the temple by their unwillingness to repent (7:1–8:3; 26:1–11), and oppressed one another (34:8–16). Since Israel and the nations have sinned against God (25:1–26), God the Creator is also the Judge of every nation on the earth he created (chs. 46–51).

Old covenant, Messiah, and new covenant. God made a covenant with Israel, based on his promises to Abraham, Isaac, and Jacob (Genesis 12–50). As time passed, God’s covenant with Israel included his promise to David of an eternal kingdom (2 Samuel 7; 1 Chronicles 17). God used Jeremiah to deliver the good news that, sometime in the future, God would “make a new covenant with the house of Israel and the house of Judah” (Jer. 31:31). This covenant would be different in one major way. The new covenant partners will not break the covenant, as most of the old partners did even though God was completely faithful (31:32). Instead, the new covenant partners will have the word of God so ingrained in their hearts through God’s power that they will know and follow God all their lives (31:33–34).

Thus, all the new covenant partners will be believers who are forgiven and empowered by God; he will “remember their sin no more” (31:34). Hebrews 8:8–12 quotes Jer. 31:31–34 as evidence that the new covenant has come through the life, death, and resurrection of Jesus Christ. The coming of Jesus the Messiah fulfills God’s promises to Abraham, Moses, David, and the prophets.

Outline

Introduction (1:1–19)
Israel’s Covenantal Adultery (2:1–6:30)
False Religion and an Idolatrous People (7:1–10:25)
Jeremiah’s Struggles with God and Judah (11:1–20:18)
Jeremiah’s Confrontations (21:1–29:32)
Restoration for Judah and Israel (30:1–33:26)
God Judges Judah (34:1–45:5)
God’s Judgment on the Nations (46:1–51:64)
Conclusion: The Fall of Jerusalem (52:1–34)

Israel and Judah at the Time of Jeremiah

c. 597 B.C.

The book of Jeremiah is set during the politically tumultuous times following the fall of the Assyrians and the rise of the Babylonians. During Jeremiah’s life, several groups of Judeans were deported to Babylon and the temple was destroyed. Though the precise boundaries of Judea and the surrounding regions during this period are difficult to determine, they likely resembled those that previously existed under Assyrian rule, with the exception that Edom (Idumea) was now the area formerly belonging to southern Judah.

The Global Message of Jeremiah

Jeremiah in Redemptive History

Jeremiah lived and prophesied in the sixth century B.C., in the days leading up to the exile of Judah to Babylon, and then in the wake of that tragic event. Jeremiah’s prophecy exposes the rebellious hearts of God’s own people, which has led to their impending exile to a foreign land. This rebelliousness goes all the way back to Eden, where the first human couple likewise rebelled against their Maker and Lord. Adam and Eve were exiled from Eden when they rebelled, and the same fate is falling on God’s corporate people as they are exiled from the Promised Land.

God’s covenant promises. The reason this exile is so devastating is that at the heart of God’s covenant promises to Abraham was the promise of the land of Canaan. When God’s people are driven out of this land, it seems as though God’s own promises are coming unraveled. Yet throughout Jeremiah we find that God’s strong statements of judgment are surpassed by his pledge of mercy. He will not abandon his people, no matter how sinful they remain. Indeed, the radical problem of sin requires a radical solution—nothing less than the Lord himself writing his law not on tablets of stone but on the very hearts of his people (Jer. 31:33–34; compare 2 Cor. 3:6). So it is that, at the climax of Jeremiah, we are reassured of God’s determination to restore his people to himself (Jeremiah 30–33).

God’s final answer. This restoration includes a promise of causing “a righteous Branch to spring up for David” who “shall execute justice and righteousness in the land” (Jer. 33:15). Ultimately, the tension between the people’s stubborn waywardness and God’s unbreakable covenant promises is resolved only in Jesus Christ. In Christ, God’s promise of a permanent Davidic heir is fulfilled (2 Sam. 7:12–16; Jer. 33:14–26). Christ is the true and final “righteous Branch” who proves fruitful where Israel proved fruitless (23:5; 33:15; John 15:1). Only through his atoning work is God able to extend mercy to his people in spite of their sin.

God’s worldwide redemption. Jeremiah looks forward not only to the coming of Jesus Christ, the true heir of David, but also to the worldwide extension of grace through Jesus far beyond the national borders of Israel. Through Christ and the fulfillment of God’s promises, God’s promise to Abraham that in him “all the families of the earth shall be blessed” begins to be fulfilled (Gen. 12:3). God will judge the nations for their sin, as he must (Jer. 46:1–51:64). Indeed, he will also judge Judah, who has proven to be as wicked as the nations surrounding her (21:1–29:32). Yet through and despite such judgment God will not be deterred from his ultimate purpose of calling to himself a people from every tribe and language and race and nation (Rev. 5:9; see Jer. 3:16–17).

Universal Themes in Jeremiah

The promise-keeping God. Jeremiah’s prophecy resounds with the theme of God as the great keeper of promises. When God makes a covenant with the nation of Israel, he will not let that relationship be thwarted, even when his people are faithless. The pledge “I will be your God, and you shall be my people” is the constant promise of God to wayward Israel throughout the book of Jeremiah (Jer. 7:23; 11:4; 30:22). This is great encouragement to God’s people around the world today, for they have become the heirs of God’s covenant promises to ethnic Israel. No matter how others identify us socially, ethnically, or racially, believers today can know that, through Christ, the God of the Bible will be our God, and we will be his people.

Sin as hard-heartedness. Throughout the book of Jeremiah the focus shifts back and forth from God’s own covenant people to the nations. In both cases, however, the same fundamental problem persists. Both are sinful. Both have hard, stubborn hearts (Jer. 5:23; 11:8; 18:12). While the nations may be uncircumcised physically, Judah is uncircumcised spiritually (9:25–26; see also 4:4; 6:10). This hard-heartedness is seen in Jeremiah especially through the hypocrisy of Israel’s leaders—the artificial service and hollow religiosity of the prophets, priests, and other officials (3:10; 5:2; 7:1–4).

The inclusion of Gentiles in the people of God. Jeremiah’s prophecy helps to advance God’s promise to Abraham that he would be a blessing, and that all the families of the earth would be blessed through him (Gen. 12:1–3). Jeremiah was to go to the nations both “to destroy and to overthrow” as well as “to build and to plant” (Jer. 1:10). Israel will multiply and increase in the land (3:16; compare God’s original call to Adam and Eve in Gen. 1:28) and “Jerusalem shall be called the throne of the LORD, and all nations shall gather to it, to the presence of the LORD” (Jer. 3:17). To God “shall the nations come from the ends of the earth” (16:19). This inclusion of the nations is one reason God shows mercy to Judah: if they return to the Lord, “then nations shall bless themselves in him, and in him shall they glory” (4:2).

The Global Message of Jeremiah for Today

Global justice. The hard-heartedness of God’s people manifests itself not only vertically (toward God) but also horizontally (toward other people). “This people has a stubborn and rebellious heart,” and as a result “they have grown fat and sleek. They know no bounds in deeds of evil; they judge not with justice the cause of the fatherless . . . and they do not defend the rights of the needy” (Jer. 5:23, 28). The church can learn from the book of Jeremiah about God’s tender heart toward the oppressed. We also learn of his desire for his own people to be mediators of mercy to those who are marginalized and disadvantaged. Indeed, knowing God includes, by definition, the defense of “the cause of the poor and needy” (22:16).

New hearts. As the global church labors on gladly in its great mission to make disciples of all nations (Matt. 28:18–20), we must recognize the need for God to do a deep, cleansing work of the heart in creating new people for himself. When people profess faith in Christ, they must be taught as well about the divine cleansing of the heart that is effected through his indwelling Holy Spirit. In the new covenant that has dawned in Christ (Heb. 8:8–13; 9:15) we find that forgiveness of sins and the writing of God’s law on the heart are closely connected. The gospel saves men and women of all ethnicities by wiping away their sins and by implanting within them new desires for God and holiness. The sinful hard-heartedness of all people cannot be altered in any humanly manufactured way (Jer. 13:23). A new internal work on the heart by God is required (31:31–34). As global Christians speak the good news to those in their own neighborhoods and around the world, we do so in utter dependence on God, knowing that only he can soften hearts—and that he loves to do so.

Jeremiah Fact #14: Repentance

Fact: Repentance

Repentance is mentioned more than a hundred times in Jeremiah. The Lord promised to forgive and heal the people if they turned from their sins (18:5–11). Few responded to Jeremiah’s call for repentance, but the Lord promised that someday they would respond (33:14–26).

Israel and Judah at the Time of Jeremiah

c. 597 B.C.

Study Notes

Jer. 33:15 Branch. The Davidic messianic offspring (see Isa. 4:2; Zech. 3:8; 6:12). execute justice and righteousness. A key role God and his Messiah will play (Isa. 9:7; 11:5; Jer. 23:5–6; see 22:3, 13, 15).

Study Notes

Jer. 33:16 The Messiah’s coming will mean salvation for Judah and Jerusalem. The city will be so changed that it will be called: “The LORD is our righteousness,” the name given to the Messiah in 23:6.

4 But that same night the word of the LORD came to Nathan, 5 “Go and tell my servant David, ‘Thus says the LORD: Would you build me a house to dwell in? 6 I have not lived in a house since the day I brought up the people of Israel from Egypt to this day, but I have been moving about in a tent for my dwelling. 7 In all places where I have moved with all the people of Israel, did I speak a word with any of the judges^{1

7:7
Compare 1 Chronicles 17:6; Hebrew tribes} of Israel, whom I commanded to shepherd my people Israel, saying, “Why have you not built me a house of cedar?”’ 8 Now, therefore, thus you shall say to my servant David, ‘Thus says the LORD of hosts, I took you from the pasture, from following the sheep, that you should be prince^{2

7:8
Or leader} over my people Israel. 9 And I have been with you wherever you went and have cut off all your enemies from before you. And I will make for you a great name, like the name of the great ones of the earth. 10 And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly, 11 from the time that I appointed judges over my people Israel. And I will give you rest from all your enemies. Moreover, the LORD declares to you that the LORD will make you a house. 12 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. 13 He shall build a house for my name, and I will establish the throne of his kingdom forever. 14 I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, 15 but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. 16 And your house and your kingdom shall be made sure forever before me.^{3

7:16
Septuagint; Hebrew you} Your throne shall be established forever.’” 17 In accordance with all these words, and in accordance with all this vision, Nathan spoke to David.

Footnotes

[1] 7:7 Compare 1 Chronicles 17:6; Hebrew tribes
[2] 7:8 Or leader
[3] 7:16 Septuagint; Hebrew you

Introduction to 1–2 Samuel

Timeline

Author and Date

The author or authors of 1 and 2 Samuel are not known. These books recount the stories of Samuel, Saul, and David. Saul’s reign began between 1050–1030 B.C. and ended in 1010. David then reigned until 971. The books were probably written soon after the end of his reign.

Theme

The central theme of the books of Samuel is how the Lord (1) established a dynasty (“house”) in Israel for David rather than Saul and (2) how he chose Jerusalem as the place where David’s successor would establish the temple (“house”) for the worship of the divine King Yahweh.

Purpose

The purpose of 1 Samuel is to highlight two major events: the establishment of the monarchy in Israel (chs. 8–12); and the rise of David to be king after Saul (chs. 16–31). After ruling for a while, Saul was rejected by the Lord in favor of David (chs. 15–16), though Saul stayed on the throne until his death at Mount Gilboa (ch. 31). Later, in 2 Samuel 7, God promises David and his house an eternal dynasty. The book of 1 Samuel establishes the principle that obedience to the word of God is the necessary condition for a king to be acceptable to the God of Israel.

First and Second Samuel deal with a transitional period in the history of ancient Israel. There is a transition of leadership first from the priest Eli to the judge Samuel, then from the judge Samuel to the king Saul, and then from Saul to David. Samuel thus is the link between the judgeship and the kingship in Israel. He is the prophet God uses to anoint both Saul and David. The kingdom of Saul was also transitional. Under Saul, Israel was more than a loose confederation that gathered together whenever there was a common threat, but there was no strong central rule such as existed later. The story of the rise of David in the second half of 1 Samuel prepares for the full-scale kingship of David in 2 Samuel.

1 Samuel Key Themes

God’s kingship. God is King of the universe and always has been. No human king can assume kingship except as a deputy of the divine King.
God’s providential guidance. God providentially and individually guided the lives of chosen people such as Hannah, Samuel, and David. Even the life of Saul was in God’s providential care (see 1 Sam. 9:16). God’s timing is always perfect (see 1 Samuel 9 and the end of 1 Samuel 23), for he is the Lord of history.
God’s sovereign will and power. God chooses or rejects people according to his absolute sovereign will and purpose. He may change his way of dealing with individuals according to his plan and purpose, but his decision is always just and right. At the same time, he is merciful and gracious.

Therefore, obedience to God’s word is of prime importance. Only God’s grace allows sinful human beings to be in relationship with the holy God. Only the God-given way of approaching him through sacrifice can prepare humans to come closer to God. Believers can only wait on God, who will do his will according to his own purpose. What is impossible for humans is possible for God. This should encourage believers to put their faith in the one who is sovereign over the entire creation.

2 Samuel Key Themes

The themes of 1 Samuel are related to the themes of 2 Samuel: the sovereign God, who has guided David’s life, chooses David as the ruler of God’s people. God pledges to David an eternal covenant. David thus becomes the prototype of the future Messiah, Jesus Christ.

Davidic covenant. See 2 Samuel 7.
Messianic promise. Second Samuel 7 is a turning point in the history of salvation. God chose David to be the beginning of an enduring dynasty, from which the ultimate Ruler, Jesus, would come. God used David to fulfill his eternal plan of salvation, not because he was perfect from a human viewpoint, but because the Lord was “with him” and showed grace to him.

1 Samuel Outline

The Story of Samuel (1:1–7:17)
Transition to the Monarchy (8:1–22)
The Story of Saul (9:1–15:35)
The Story of Saul and David (16:1–31:13)

2 Samuel Outline

Story of King David (1:1–20:26)
Epilogue (21:1–24:25)

The Setting of 1 Samuel

c. 1050 B.C.

The book of 1 Samuel is set in Israel during the transition between the period of the judges and the period of the monarchy. It opens with Samuel’s birth and then describes his role as judge over Israel. When the people ask for a king, the Lord instructs Samuel to anoint Saul as Israel’s first king.

The Setting of 2 Samuel

c. 1000 B.C.

The book of 2 Samuel recounts David’s reign over Israel and his battles to establish Israel as the dominant power in Syria and Palestine. David expanded Israel’s borders from Saul’s smaller territory. By the end of his reign, David controlled all of Israel, Edom, Moab, Ammon, Syria, and Zobah. Other kingdoms, such as Tyre and Hamath, established treaties with him.

The Global Message of 2 Samuel

Second Samuel in Redemptive History

The reign of King David in 2 Samuel represents a breakthrough in God’s plan to redeem the world. The covenants that God had already made with his people, first with Abraham (Gen. 12:1–3; 15:1–21; 17:1–21) and then with Israel (Exodus 19–24), culminate in God’s promise to give David an eternal kingdom (2 Sam. 7:8–16). The later kings of Israel and Judah will be far from perfect—their unrighteousness eventually leads to God’s punishment through exile to a foreign land. But God’s promise of an eternal kingdom means that David’s family will ultimately bring a worldwide blessing for all peoples, most notably in the last and greatest Son of David, Jesus Christ.

The Israelites asked for a king. That was what they got. But their kings were plagued with the same fundamental problem that afflicted the people—sin. What the people needed most desperately was not a king to reign over them as a fellow sinner and to lead them to victory over other nations. What they needed was a king to lead them in victory over sin itself, and to bring that victory to other nations.

Blessing the Nations

The covenant with Abraham. God’s covenants with Abraham and Israel paved the way for his covenant with David. Back before Abraham’s time, rebellious humanity had plotted to “make a name for ourselves” (Gen. 11:4). Such sinful rebellion was thwarted when God chose an unlikely man, Abraham, and sent him on a rather different road to greatness: “I will bless you and make your name great, so that you will be a blessing” (Gen. 12:2). God planned to bless Abraham so that he would be the channel through whom “all the families of the earth shall be blessed” (Gen. 12:3). The Abrahamic commission to bless the world is later extended to Abraham’s descendants, Israel, a people chosen by God to be “a kingdom of priests” (Ex. 19:6). Thus the covenant God made with Israel at Sinai commissions a people who will mediate between a righteous God and a sinful world.

The covenant with David. The Davidic covenant joins together the ideas of divine election, kingship, priesthood, and blessing for the nations, all of which are found in God’s earlier covenants with Abraham and Israel. After God has given rest from Israel’s enemies (2 Sam. 7:1), King David desires to build God a “house” (7:2), that is, a temple like those of other deities in the ancient world. But the God of Israel does not need such a house, since his presence is not confined to a single place (7:4–7). As in the promises to Abraham, God promises David a “great name” (7:9; compare Gen. 12:2) through building him a “house” (2 Sam. 7:11–12)—that is, an eternal kingdom through David’s descendants (7:13). Unlike other kings, the “house” of David will remain even when his descendants fall into sin. God will forgive them and establish this dynasty forever (7:14–17).

Understanding the global significance of God’s promises to him, David responds with words of gratitude and amazement (2 Sam. 7:18–29). This guarantee of a future dynasty must serve as “instruction for mankind” (7:19), a truth that all nations must know (see also 22:50–51). David receives “greatness” (7:21) so that he might declare to the nations that God is “great” (7:22). The mighty God who promises David a “great name” (7:9) has been working since the days of the exodus to make a name for himself among the nations of the world (7:23, 26).

A Sure Promise

David’s sin. God’s promise of an everlasting kingdom is quickly jeopardized by the sinful behavior of David and the later kings of Israel and Judah. David commits adultery with Bathsheba and then manipulates the death of her husband Uriah (2 Samuel 11–12). David’s son Absalom attempts to seize the throne (chs. 13–18). Solomon walks away from God, and the Davidic kingdom splits in two (1 Kings 11–12). And the last of numerous evil Davidic rulers, King Zedekiah, is taken into exile when Jerusalem is destroyed by Babylon (2 Kings 25). Kingship, then, appears to work out poorly in the long run for God’s people. Yet David could assert at the end of his life that God would preserve his throne forever: “He has made with me an everlasting covenant, ordered in all things and secure” (2 Sam. 23:5). But how can David’s royal line endure in light of his family’s tendency to rule sinfully like other earthly kings?

The Messiah’s suffering. The answer lies in the way the Bible speaks of the coming Messiah more broadly than as a Davidic king of military power. For all his virtues, David was typical among ancient rulers for maintaining his kingdom with military might (e.g., see 2 Sam. 22:35, 38). The New Testament transforms the expectation of a coming king by joining the military dimensions of Davidic kingship with other messianic foreshadowings such as the “suffering servant” of Isaiah 40–55. Jesus is not only a king who will one day rule over his enemies in perfect justice. He is also a king who suffers for the sake of God’s people (Mark 8:31; 9:31; 10:33–34). Indeed, Jesus’ “weakness” in suffering is precisely what overcomes the powers of the world and crowns him as the rightful king (Phil. 2:5–11; Col. 2:14–15). The cross of Jesus redefines true greatness.

The Global Message of 2 Samuel for Today: True Kingship

In his suffering, then, Jesus Christ is crowned as the last and greatest king, fulfilling the Davidic covenant. It is in Jesus that God’s promise of an eternal kingdom is fulfilled. Yet this promise is clinched in two stages. His first crowning as a suffering king occurs through his death on the cross in the middle of history (Matt. 27:29; Mark 15:12–13; John 19:19). His second crowning as a triumphant king will occur when Jesus returns to earth at the end of history to claim and vindicate his own people, a people from every tribe and language and people group (Rev. 5:5, 9).

Around the globe today, many different forms of government exist. Some are more healthy than others. Leaders within various governmental systems vary widely in terms of integrity, virtue, and wisdom. Throughout the world, believers are to submit to the government God has placed over them (Rom. 13:1–7; 1 Pet. 2:13–17), while always remembering that their first loyalty is to God (Acts 4:19–20; 5:29).

We must work for justice and peace in the various governments that are over us, yet not place our final hope in human government. Whatever the specific political situation of global believers, we take heart in the hope of a coming leader and king who will reign one day in perfect integrity, virtue, and wisdom. This is the final Son of David, Jesus himself. “Of the increase of his government and of peace there will be no end, on the throne of David and over his kingdom, to establish it and uphold it with justice and with righteousness” (Isa. 9:7).

Joshua Fact #1: The Historical Books

Fact: The Historical Books

The Historical Books. Joshua begins the section of the Bible known as the Historical Books. There are 12 Historical Books: Joshua, Judges, Ruth, 1–2 Samuel, 1–2 Kings, 1–2 Chronicles, Ezra, Nehemiah, and Esther.

1 Chronicles Fact #10: How does Chronicles differ from Samuel and Kings?

Fact: How does Chronicles differ from Samuel and Kings?

How does Chronicles differ from Samuel and Kings? The books of 1–2 Samuel and 1–2 Kings show that the Lord drove Israel and Judah from their land because of their sin. The books of 1–2 Chronicles agree that Israel sinned and suffered exile as a result. They also show that God still had a purpose for his people.

1 Chronicles Fact #11: King David

Fact: King David

King David is the main character in 1 Chronicles. The writer presents a very positive picture of him, leaving out many of the tragic details of his life that the writer of 2 Samuel describes.

1 Kings Fact #1: Forever

Fact: Forever

God promised to establish David’s kingdom forever (2 Sam. 7:1–17). Although Adonijah was David’s eldest living son, Nathan and Bathsheba’s actions ensured that Solomon’s claim to the throne was stronger (ch. 1). Solomon became king at David’s death.

2 Samuel Fact #7: Building a house for gods

Fact: Building a house for gods

Building a house for gods was a common thing for a king or leader to do in the ancient Near East. David’s desire to build a temple for the Lord (7:6–7) may have been influenced by this tradition. Ultimately, however, the temple was built only because the Lord directed that David’s son Solomon “shall build a house for my name” (7:13).

Psalms Fact #11: What are royal psalms?

Fact: What are royal psalms?

What are royal psalms? Royal psalms (e.g., 18)emphasize God’s promise to David that he would have an eternal kingdom (2 Samuel 7; 1 Chronicles 17). David and his descendants are called to bless Israel and the nations of the world. Some of these psalms are praises, some are thanksgivings, and some are confessions of sin. The promises to David point to the Messiah, the ultimate heir of David.

The Setting of 2 Samuel

c. 1000 B.C.

Events of 1–2 Samuel Referenced in the Psalms

1 Samuel	Incident	Psalm
19:11	David’s house surrounded	59
21:10–11	David seized by Achish	56
21:12–22:1	David escapes from Achish (called Abimelech in Psalm 34 title)	34
22:1 (possibly also 24:3)	David in cave	57; 142
22:9–19	Doeg the Edomite	52
23:14–15 (possibly)	Desert of Judah	63
23:19	David betrayed by Ziphites	54

2 Samuel	Incident	Psalm
8:1–14	Victory over Transjordan	60
chs. 11–12	Against house of Uriah	51
chs. 15–17	Absalom’s revolt	3
chs. 15–17 (possibly)	Desert of Judah	63
ch. 22	Victory over all enemies	18

The Rise and Failure of David in 1 and 2 Samuel

David’s Rise (1 Samuel 16–2 Samuel 10)	David’s Failures (2 Samuel 11–20)
Eager holy warrior	Remains in palace
Marries honorably	Adultery with Bathsheba
Protects Saul’s life	Plots Uriah’s death
Decisive	Indecisive
Prayers effective	Prayers ineffective
Fearless when outnumbered	Fearfully takes census
Attracts thousands of followers	Loses thousands of followers

The Fall of Saul and the Rise of David in 1 Samuel

Saul	David
Holy Spirit removed; evil spirit given (16:14–23)	Anointed with Holy Spirit (16:1–13)
Jealous and treacherous (ch. 18)	Faithful friend (ch. 20)
Attempts to kill David (ch. 19)	Protects Saul’s life (chs. 24; 26)
Failed holy warrior (ch. 15)	Mighty holy warrior (ch. 17)
Kingdom torn away (13:13–14; 15:11, 26)	Kingdom promised forever (2 Sam. 7:1–17)

Comparison of 1–2 Chronicles with 2 Samuel and 1–2 Kings

	1 Chronicles	2 Samuel
Genealogies	1:1–9:44
Death of Saul and sons	10:1–14	1 Sam. 31:1–2 Sam. 1:16
Lament for Saul		1:17–27
David king of Judah		2:1–7
War between house of Saul and David; Ish-bosheth made king		2:8–3:1
David’s sons in Hebron		3:2–5
Abner helps David		3:6–21
Joab kills Abner		3:22–39
Ish-bosheth killed		4:1–12
David king of Judah and Israel	11:1–3	5:1–5
Conquest of Jerusalem	11:4–9	5:6–10
David’s mighty men	11:10–47	23:8–39
David’s men at Ziklag	12:1–22
Celebration at Hebron	12:23–40
Attempted return of ark; death of Uzzah	13:1–14	6:1–11
David’s house built	14:1–2	5:11–12
David’s children in Jerusalem	14:3–7	5:13–16
David defeats Philistines	14:8–17	5:17–25
Spiritual preparation for the ark’s return	15:1–24
Ark brought to Jerusalem	15:25–16:6	6:12–19
David and Michal		6:20–23
David’s psalm of praise	16:7–43
David’s desire to build the temple	17:1–2	7:1–3
Davidic covenant	17:3–15	7:4–17
David’s prayer of praise	17:16–27	7:18–29
David’s victories	18:1–13	8:1–14
David’s officials	18:14–17	8:15–18
David helps Mephibosheth		9:1–13
Ammonites defeated	19:1–15	10:1–14
Syrians defeated	19:16–19	10:15–19
Ammonites defeated	20:1–3	11:1; 12:26–31
David and Bathsheba		11:2–12:25
Amnon, Tamar, and Absalom		13:1–14:33
Absalom’s rebellion		15:1–19:43
Sheba’s rebellion		20:1–26
Famine; death of Saul’s sons		21:1–14
War with Philistines; the Philistine giants	20:4–8	21:15–22
David’s psalm of deliverance		22:1–51
David’s last words		23:1–7
David’s census	21:1–27	24:1–25
David plans for the temple	21:28–22:5
David’s charge to Solomon and the leaders	22:6–19
David organizes temple personnel	23:1–26:32
Israel’s military	27:1–15
Israel’s leaders	27:16–34
David’s charge to Israel; affirmation of Solomon	28:1–10
Pattern for the temple	28:11–21
Offerings for the temple	29:1–9
David’s prayer of thanks for the temple	29:10–19
		1 Kings
David and Abishag		1:1–4
Adonijah claims the throne		1:5–27
Solomon’s coronation	29:20–25	1:28–40
David instructs Solomon		2:1–9
Death of David	29:26–30	2:10–11
Solomon establishes his kingdom		2:12–46
	2 Chronicles
Solomon marries Pharaoh’s daughter		3:1–3
Solomon at Gibeon	1:1–6	3:4
God gives Solomon wisdom	1:7–12	3:5–14
Solomon’s wise judgment		3:16–28
Solomon’s prosperity	1:14–17	4:20–34
Preparations for the temple	2:1–18	5:1–18
Temple built	3:1–5:1	6:1–38;7:13–51
Solomon’s palace		7:1–12
Ark brought to the temple	5:2–12	8:1–9
God’s glory fills the temple	5:13–14	8:10–11
Solomon blesses the people	6:1–11	8:12–21
Solomon consecrates the temple	6:12–42	8:22–61
Fire from the Lord consumes the sacrifices	7:1–3
Solomon and the people offer sacrifices	7:4–7	8:62–64
Feast of Tabernacles	7:8–10	8:65–66
The covenant confirmed	7:11–22	9:1–9
Solomon’s territory increases	8:1–6	9:10–19
Solomon’s enemies defeated	8:7–10	9:20–23
Solomon’s religious practices	8:11–16	9:24–25
Solomon’s economic operations	8:17–18	9:26–28
Queen of Sheba visits	9:1–12	10:1–13
Solomon’s wealth	9:13–28	10:14–29
Solomon’s apostasy and adversaries		11:1–40
Death of Solomon	9:29–31	11:41–43
Division of the kingdom	10:1–11:23	12:1–33
Man of God from Judah warns Jeroboam (Israel)		13:1–34
Ahijah’s prophecy against Jeroboam		14:1–18
Death of Jeroboam		14:19–20
Shishak invades Judah	12:1–12	14:25–28
Reign of Rehoboam (Judah)	12:13–16	14:21–24,29–31
War between Judah and Israel	13:1–22	15:1–8
Evaluation of Asa (Judah)	14:1–8	15:9–12
Ethiopians defeated	14:9–15
Azariah the prophet	15:1–7
Asa’s reforms	15:8–19	15:13–15
Asa defeats Syria	16:1–10	15:16–22
Death of Asa	16:11–14	15:23–24
Reigns of Nadab, Baasha, Elah, Zimri, Omri (Israel)		15:25–16:28
Ahab becomes king (Israel)		16:29–34
Elijah		17:1–19:18;21:17–29
Call of Elisha		19:19–21
Ahab conquers Syria, acquires Naboth’s vineyard		20:1–21:29
Evaluation of Jehoshaphat (Judah)	17:1–9
Expansion of Judah	17:10–19
Jehoshaphat’s alliance with Ahab; death of Ahab	18:1–34	22:1–40
Jehoshaphat’s reforms, crisis, and deliverance	19:1–20:30
Reign of Jehoshaphat	20:31–37	22:41–50
Reign of Ahaziah (Israel)		22:51–53
		2 Kings
Death of Ahaziah; Elijah’s prophecy		1:1–18
Elijah and Elisha		2:1–25
Evaluation of Jehoram (Israel)		3:1–3
Moab rebels		3:4–27
The widow’s oil		4:1–7
The Shunammite woman		4:8–37
Miracles for the prophets		4:38–44
Naaman healed		5:1–27
The axe head recovered		6:1–7
Chariots of fire		6:8–23
Siege of Samaria		6:24–7:20
Shunammite’s land restored		8:1–6
Hazael kills Ben-hadad		8:7–15
Evaluation of Jehoram (Judah)	21:1–7	8:16–19
Edom and Libnah rebel	21:8–11	8:20–22
Warning of Elijah	21:12–15
Invasion of Philistia and Arabia	21:16–17
Death of Jehoram	21:18–20	8:23–24
Reign of Ahaziah (Judah)	22:1–9	8:25–29; 9:15–16, 27–28; 10:12–14
Reign of Jehu (Israel)	22:7–9	9:1–10:36
Reign of Athaliah (Judah)	22:10–23:15	11:1–16
Jehoiada’s reforms (Judah)	23:16–21	11:17–20
Evaluation of Joash (Judah)	24:1–3	11:21–12:3
Joash repairs the temple	24:4–14	12:4–16
Death of Jehoiada	24:15–16
Jehoiada’s son killed	24:17–22
Syria invades Judah	24:23–24	12:17–18
Death of Joash	24:25–27	12:19–21
Reign of Jehoahaz (Israel)		13:1–9
Reign of Jehoash (Israel)		13:10–13
Elisha’s final prophecy and death		13:14–25
Reign of Amaziah (Judah)	25:1–16	14:1–20
Israel defeats Judah	25:17–24	14:8–14
Death of Amaziah	25:25–28	14:17–20
Evaluation of Uzziah (Judah)	26:1–5	14:21–22; 15:1–5
Reign of Jeroboam II (Israel)		14:23–29
Victories of Uzziah	26:6–15
Sinful offering of Uzziah	26:16–21
Death of Uzziah	26:22–23	15:6–7
Reign of Zechariah (Israel)		15:8–12
Reign of Shallum (Israel)		15:13–16
Reign of Menahem (Israel)		15:17–22
Reign of Pekahiah (Israel)		15:23–26
Reign of Pekah (Israel)		15:27–31
Reign of Jotham (Judah)	27:1–9	15:32–38
Evaluation of Ahaz (Judah)	28:1–4	16:1–4
Israel defeats Judah	28:5–21	16:5–9
Ahaz’s idolatry and death	28:22–27	16:10–12
Fall of Israel		17:1–23
Resettlement of Israel		17:24–41
Evaluation of Hezekiah (Judah)	29:1–2	18:1–8
Hezekiah cleanses the temple	29:3–19
Hezekiah restores temple worship	29:20–36
Hezekiah restores Passover	30:1–27
Hezekiah destroys idols, organizes priests	31:1–21
Fall of Israel (restated)		18:9–12
Assyria invades Judah	32:1–23	18:13–19:37
Hezekiah’s illness and restoration	32:24–26	20:1–11
Hezekiah’s wealth and foolish pride	32:27–31	20:12–19
Death of Hezekiah	32:32–33	20:20–21
Reign of Manasseh (Judah)	33:1–9	21:1–18
Manasseh’s repentance	33:10–20
Reign of Amon (Judah)	33:21–25	21:19–26
Evaluation of Josiah (Judah)	34:1–2	22:1–2
Josiah’s early reforms	34:3–7
Josiah repairs the temple	34:8–13	22:3–7
Book of Law discovered; Josiah’s reforms	34:14–33	22:8–23:20
Passover celebrated	35:1–19	23:21–27
Death of Josiah	35:20–27	23:28–30
Reign of Jehoahaz (Judah)	36:1–3	23:31–33
Reign of Jehoiakim (Judah)	36:4–8	23:34–24:7
Reign of Jehoiachin (Judah); Babylonian captivity	36:9–10	24:8–17
Evaluation of Zedekiah (Judah)	36:11–12	24:18–20
Destruction of Jerusalem	36:13–21	25:1–21
Remnant flees to Egypt		25:22–26
Jehoiachin released		25:27–30
Proclamation by Cyrus	36:22–23

David

David was the youngest son of Jesse of Bethlehem. When Saul was rejected as king, God chose David as his successor. A handsome and gifted man, David played the lyre to soothe Saul, gaining his favor and eventually becoming his armor-bearer. On a mission to deliver food to his older brothers, David fought and killed the giant Goliath. He became Israel’s greatest king, and made Jerusalem the nation’s capital city. Although he was a godly man, David fell into sin with Bathsheba. God used him not because he was mighty or perfect, but because he found favor in God’s sight. The Lord promised David an eternal throne (2 Sam. 7:16), and through his lineage came Jesus the Messiah. (2 Samuel 7:1–29)

Study Notes

2 Sam 7:6–7 I have not lived in a house. Nothing in the regulations about the ark in Exodus suggests that it was to be placed in a building. Rather, it would need carrying poles (Ex. 25:10–16), as it was carried from place to place.

2 Samuel Fact #7: Building a house for gods

Fact: Building a house for gods

Study Notes

2 Sam 7:12 Your offspring after you refers to Solomon.

Study Notes

2 Samuel Fact #7: Building a house for gods

Fact: Building a house for gods

Study Notes

2 Sam 7:14 I will be to him a father, and he shall be to me a son. Hebrews 1:5 applies these words to Christ. As Messiah, Jesus inherits David’s role as representative of God’s people (his “son,” Ex. 4:22–23; see Ps. 89:26–27).

Study Notes

2 Sam 7:8–17 God will not let David build him a house. Instead, the Lord will build David a house (a ruling dynasty). See notes on 1 Chron. 17:10b–14; 22:6–16.

See chart See chart

The Fall of Saul and the Rise of David in 1 Samuel

Saul	David
Holy Spirit removed; evil spirit given (16:14–23)	Anointed with Holy Spirit (16:1–13)
Jealous and treacherous (ch. 18)	Faithful friend (ch. 20)
Attempts to kill David (ch. 19)	Protects Saul’s life (chs. 24; 26)
Failed holy warrior (ch. 15)	Mighty holy warrior (ch. 17)
Kingdom torn away (13:13–14; 15:11, 26)	Kingdom promised forever (2 Sam. 7:1–17)

1 Kings Fact #1: Forever

Fact: Forever

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We see prophesies given and fulfilled time and time again throughout Scripture. Moses recounts one of the great prophesies, that of a future King, in Numbers 24:17. Here we see Balaam prophesying to Balak, the King of Moab at the time, about the future coming of a great King that would arise from the nation of Israel. This King would destroy all enemies of the Israelites and "crush the forehead of Moab and break down all the sons of Sheth." Balaam uses the words star and scepter to refer to the future King. In Jeremiah 33:14-16, we see Jeremiah record a prophecy similar to Balaam's, but Jeremiah instead is referring to the future King as a Branch.

The particular words that refer to the future King in these verses lead us to believe the Coming One will be royalty and "crowned in majesty," but also a Branch that comes from one of Israel's own. We understand that the birth of Jesus Christ, His perfect life on earth, and His death on the cross are the complete fulfillment of these prophecies.

As believers celebrating this Advent, our hearts look back to prophecies fulfilled and rejoice in the hope they provide. For we know and can rest assured that the final prophecy will be fulfilled in the Second Advent. Jesus came once to "execute justice and righteousness in the land" (Jeremiah 33:15) and pay for our sin so that we can be restored to the Father. The fulfillment of these prophecies provides an anchor of hope for the fulfillment of the foretold Second Coming of Jesus. Our great King, the One "who is and who was and who is to come" (Revelation 1:8), will come again to gather us to Himself and create a new heaven and earth.

This month's memory verse

everyone who is called by my name,
whom I created for my glory,
whom I formed and made.”

– Isaiah 43:7

1. Where else in Scripture have you seen prophecies fulfilled?

2. How have you seen God's faithfulness from Scripture play out in your life?

3. What distractions can you lay aside this Advent season to create space for your heart to rejoice in the prophecies that have been fulfilled and will be?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!